DOCSLIB.ORG

Gandhi Katha

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Gandhi Katha Gandhi Katha Written By : Umashankar Joshi Translated by : Divya Joshi Published by: Mumbai Sarvodaya Mandal – Gandhi Book Centre 299 Nana Chowk – Tardeo Road, Mumbai 400 007 Printed by : Jitendra T Desai Navajivan Mudranalaya Ahmedabad 380 014 (INDIA) Gandhi Katha THE CAMPHOR LAMPS (KAPOORNA DIVA) When someone in Bengal requested a message from Gandhiji, he said four words in Bengali: ‘ Amar Jivani Amar Vani ’- My life is my message. That means, he wished that his message should be found in his work and practice, rather than just in words. The purpose of presenting incidents of Gandhiji’s life here, in the form of a ‘ Gandhi Katha’ , is to focus on several scattered incidents of his life in order to introduce ourselves to the manifestation of different levels of greatness of his life. Each of these incidents represents and brings out various powerful aspects of his grand personality. Each incident is a camphor lamp. It would be worth the effort if such a lamp provides and creates a special vision of the magnificent and beautiful life image of Gandhiji, which he generated and carved out from each and every moment of his life, before it extinguishes. One may try to arrange these incidents, as those of fearlessness, truthfulness, Ahimsa, and so on, thus arranged together in different groups. But, a single incident may cover fearlessness and Ahimsa both. That is why they are not divided in such groups here. Incidents can also be given in chronological order. But, then a question might be raised in our mind that, why in between incidents of few years are missing. So such order is again not necessary, because, it is not our purpose here to give complete chronology of his life. Hence, they are presented here as they were being written and published in ‘Sanskriti’, in the anniversary year 1969 of Gandhiji, from January to October. Gandhiji, in his life was always extremely keen on ascertaining the facts and details of any event and happening. Therefore, I have made best of my efforts to check out the facts in each and every case. www.mkgandhi.org Page 2 Gandhi Katha I have used Bapu’s own writings for choosing the incidents. In addition to that, I have used ‘Madevbhai’s Diary’ parts 1-9, the books of Ravjibhai Patel, books of Kakasaheb Kalelker and Manuben Gandhi, ‘ Jivannu Paroth ’ by Prabhudas Gandhi, ‘Reminiscences’ of Ramdas Gandhi, and ‘Gandhiji and Rashtriya Pravruti’ by Shankarlal Banker. I am grateful to all these authors. Thanks are also due to the publisher of Gandhiji’s books- the Navajivan Prakashan Mandir and also the other publishers of the books by Mahadevbhai and Manuben. Also, some incidents I have received from some individuals. For this, I would like to express my special thanks to Smt Vijyaben Pancholi, Smt Prabhavati Narayan and Smt Madalsa Narayan. Umashanker Joshi Kulpatinivas, Gujarat University, Ahmedabad- 380 009 Gandhi anniversary day: 2-10-1969 www.mkgandhi.org Page 3 Gandhi Katha (1) Little Mohan was very scared of going alone in the dark. He would imagine ghosts coming from one direction, thieves from the other and serpents from the third. Once, he had to go out alone in the dark. But, how could it be possible? He was very timid. Their house maid Rambha, was standing just by his side. She told Mohan quietly, “Mohan, why are you so scared? Whether it is dark or whatever, just recite the Rama Nama and go ahead; no one can do any harm to you whatsoever. Mohan was soon convinced and he went forward. From that very moment Mohan not only repeated the Rama Nama all the time, but it carved out a permanent place in his heart. Rama Nama made him so fearless that, later he showed the forty crore Indians and also the whole humanity, the way to live fearlessly. Even at the last moment of his life, Rama Nama was there on his lips. (2) Sevagram ashram had just started. Children would come from nearby villages to learn spinning and carding and they earned some money too by the evening. They would come in the morning and go back in the evening. Once, before going to sleep Gandhiji asked Vijya, “What happens about the afternoon meal for those children?” Vijya used to go to the well every afternoon, to wash a bucket of clothes of Ba, Bapu and herself. The children also used to come there around the same time at the bank of the well for their meal. So, she knew about their meals and sometimes she would even ask them: What is there for meal today? Children would answer: Bhakhari- shak (wheat flour cake and vegetable). Vijya informed all these to Bapu in detail. Bapu asked, “Do we have extra butter milk?” www.mkgandhi.org Page 4 Gandhi Katha Vijya answered, “Yes.” Bapu immediately said, “Then serve Butter milk to those children from tomorrow.” Vijya accepted this responsibility. After three days, Bapu asked Vijya before going to bed: “Vijya, are you giving Butter milk to children?” Vijya replied, “Bapu, I forgot that. I am sorry.” Bapu just hesitated a bit, and then told her with affection, “No, You have not forgotten. You are not forgetful. You do all my work very meticulously. When I go for my walk, the sandals are nicely cleaned and arranged. Stick is also kept in its place. Your nature is not of the kind to forget things. But, shall I tell you? You do all my work, and you never forget anything, that is because I am a ‘Mahatma’, is it not? We always tend to do the work of big people properly. But, these are small, strange children and so we forget their work. But, let me tell you that it does not matter if you forget my work. If you do their work with extra care and attention, that will give me the utmost satisfaction.” (3) A boy was roaming around in Sevagram Ashram. Vijya saw him and asked his whereabouts. The boy said, ‘My name is Somo. I have lived in Sabarmati ashram earlier. Now I want to stay here in this ashram.’ Vijya took him to Bapu. Bapu recognised him. He was a Harijan boy. Bapu told Vijya to let him stay at the Ashram, and instructed her to give him some work and to look after him. Somo had come from the Faizpur Congress session directly, having absolutely nothing with him. He was merely wearing a half Pant and Bandi (jacket): that’s all he had. Vijya arranged for his meal and one carpet to sleep. Mother Kasturba provided a blanket for a cover. www.mkgandhi.org Page 5 Gandhi Katha It was Sunday. Bapu would observe silence from Sunday night till the evening of Monday. At night, before going to bed, Bapu gestured with his hand indicating height of a small boy and thus asked the details of Somo. He shook his head, moved his eyes, and through bodily gestures wanted to know how he was. Vijya detailed Bapu with all the arrangements. She tried to convince Bapu about his well being. But Bapu put her hand on her shoulder and suggested, “let us go there”. He would not be satisfied otherwise! He had to verify for himself the comfort of the little child, so he would personally go and check. They went and saw that Somo was peacefully sleeping in the Verandah, comfortably covering himself. Bapu took Vijya inside the room and stood near a bundle hanging on the wall. He then instructed her to take it and open the same, again through his gesture. Then he sat down and started searching for something. The bundle contained old and used loin-clothes of Bapu. He took a heap of folded clothes and got up. Then he went to Verandah and removed the cover from his face. Somo was fast asleep. Bapu lifted his head, placed a pillow of folded clothes below the head of the child, covered him again properly and then he went to sleep. Somo was fast asleep. He was under the care and comfort of the Mahatma, who had showered his affection in the form of the pillow. (4) In 1922, Gandhiji was sentenced to six years imprisonment by the British Government. He told in the court that I am ready for the highest possible punishment. What is a crime according to the Government is nothing else but only my duty towards humanity. I have just acted accordingly. The news of Gandhiji’s statement and the penalty he demanded, reached all corners of the country. On hearing the news, a Muslim watchman residing in a remote village of Bengal wept. A revolutionary named Shri Datt, who lived in his building, asked the reason of his crying. www.mkgandhi.org Page 6 Gandhi Katha The watchman had the Bengali news paper in his hand, in which the news of Gandhiji’s case had appeared. He told Datt that a person of my own caste has been severely punished. It is six years of jail, he is an old man of 53 years, see this paper. It was mentioned in the news paper that, Gandhiji described his job as a weaver and farmer. The Muslim watchman was a weaver by caste. He was deeply touched therefore, that someone of his own has been punished. Shri Datt writes in his reminiscences, ‘How do we call ourselves revolutionary? It is only Gandhiji who is a revolutionary in a true sense and not us. He has become one with the whole nation. Gandhiji’s utterance as weaver and farmer must have reached throughout the nation.
Load more

Recommended publications
  • Discussion Questions for Gandhi
    Discussion Questions for Gandhi Some of the major characters to watch for: Mohandas Gandhi (aka “Mahatma” or “Bapu”), Kasturba Gandhi (his wife), Charlie Andrews (clergyman), Mohammed Jinnah (leader of the Muslim faction), Pandit Nehru (leader of the Hindu faction—also called “Pandi-gi”), Sardar Patel (another Hindu leader), General Jan Smuts, General Reginald Dyer (the British commander who led the Massacre at Amritzar), Mirabehn (Miss Slade), Vince Walker (New York Times reporter) 1. Gandhi was a truly remarkable man and one of the most influential leaders of the 20th century. In fact, no less an intellect than Albert Einstein said about him: “Generations to come will scarce believe that such a one as this ever in flesh and blood walked upon this earth.” Why him, this small, unassuming man? What qualities caused tens of millions to follow him in his mission to liberate India from the British? 2. Consider Gandhi’s speech (about 30 minutes into the film) to the crowd regarding General Smuts’s new law (fingerprinting Indians, only Christian marriage will be considered valid, police can enter any home without warrant, etc.). The crowd is outraged and cries out for revenge and violence as a response to the British. This is a pivotal moment in Gandhi’s leadership. What does he do to get them to agree to a non-violent response? Why do they follow him? 3. Consider Gandhi’s response to the other injustices depicted in the film (e.g., his burning of the passes in South Africa that symbolize second-class citizenship, his request that the British leave the country after the Massacre at Amritzar, his call for a general strike—a “day of prayer and fasting”—in response to an unjust law, his refusal to pay bail after an unjust arrest, his fasts to compel the Indian people to change, his call to burn and boycott British-made clothing, his decision to produce salt in defiance of the British monopoly on salt manufacturing).
    [Show full text]
  • Complete List of Books in Library Acc No Author Title of Book Subject Publisher Year R.No
    Complete List of Books in Library Acc No Author Title of book Subject Publisher Year R.No. 1 Satkari Mookerjee The Jaina Philosophy of PHIL Bharat Jaina Parisat 8/A1 Non-Absolutism 3 Swami Nikilananda Ramakrishna PER/BIO Rider & Co. 17/B2 4 Selwyn Gurney Champion Readings From World ECO `Watts & Co., London 14/B2 & Dorothy Short Religion 6 Bhupendra Datta Swami Vivekananda PER/BIO Nababharat Pub., 17/A3 Calcutta 7 H.D. Lewis The Principal Upanisads PHIL George Allen & Unwin 8/A1 14 Jawaherlal Nehru Buddhist Texts PHIL Bruno Cassirer 8/A1 15 Bhagwat Saran Women In Rgveda PHIL Nada Kishore & Bros., 8/A1 Benares. 15 Bhagwat Saran Upadhya Women in Rgveda LIT 9/B1 16 A.P. Karmarkar The Religions of India PHIL Mira Publishing Lonavla 8/A1 House 17 Shri Krishna Menon Atma-Darshan PHIL Sri Vidya Samiti 8/A1 Atmananda 20 Henri de Lubac S.J. Aspects of Budhism PHIL sheed & ward 8/A1 21 J.M. Sanyal The Shrimad Bhagabatam PHIL Dhirendra Nath Bose 8/A2 22 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam VolI 23 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam Vo.l III 24 J.M. Sanyal The Shrimad Bhagabatam PHIL Oriental Pub. 8/A2 25 J.M. Sanyal The Shrimad PHIL Oriental Pub. 8/A2 Bhagabatam Vol.V 26 Mahadev Desai The Gospel of Selfless G/REL Navijvan Press 14/B2 Action 28 Shankar Shankar's Children Art FIC/NOV Yamuna Shankar 2/A2 Number Volume 28 29 Nil The Adyar Library Bulletin LIT The Adyar Library and 9/B2 Research Centre 30 Fraser & Edwards Life And Teaching of PER/BIO Christian Literature 17/A3 Tukaram Society for India 40 Monier Williams Hinduism PHIL Susil Gupta (India) Ltd.
    [Show full text]
  • The Social Life of Khadi: Gandhi's Experiments with the Indian
    The Social Life of Khadi: Gandhi’s Experiments with the Indian Economy, c. 1915-1965 by Leslie Hempson A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2018 Doctoral Committee: Associate Professor Farina Mir, Co-Chair Professor Mrinalini Sinha, Co-Chair Associate Professor William Glover Associate Professor Matthew Hull Leslie Hempson [email protected] ORCID iD: 0000-0001-5195-1605 © Leslie Hempson 2018 DEDICATION To my parents, whose love and support has accompanied me every step of the way ii TABLE OF CONTENTS DEDICATION ii LIST OF FIGURES iv LIST OF ACRONYMS v GLOSSARY OF KEY TERMS vi ABSTRACT vii INTRODUCTION 1 CHAPTER 1: THE AGRO-INDUSTRIAL DIVIDE 23 CHAPTER 2: ACCOUNTING FOR BUSINESS 53 CHAPTER 3: WRITING THE ECONOMY 89 CHAPTER 4: SPINNING EMPLOYMENT 130 CONCLUSION 179 APPENDIX: WEIGHTS AND MEASURES 183 BIBLIOGRAPHY 184 iii LIST OF FIGURES FIGURE 2.1 Advertisement for a list of businesses certified by AISA 59 3.1 A set of scales with coins used as weights 117 4.1 The ambar charkha in three-part form 146 4.2 Illustration from a KVIC album showing Mother India cradling the ambar 150 charkha 4.3 Illustration from a KVIC album showing giant hand cradling the ambar charkha 151 4.4 Illustration from a KVIC album showing the ambar charkha on a pedestal with 152 a modified version of the motto of the Indian republic on the front 4.5 Illustration from a KVIC album tracing the charkha to Mohenjo Daro 158 4.6 Illustration from a KVIC album tracing
    [Show full text]
  • In the Name of Krishna: the Cultural Landscape of a North Indian Pilgrimage Town
    In the Name of Krishna: The Cultural Landscape of a North Indian Pilgrimage Town A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sugata Ray IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Frederick M. Asher, Advisor April 2012 © Sugata Ray 2012 Acknowledgements They say writing a dissertation is a lonely and arduous task. But, I am fortunate to have found friends, colleagues, and mentors who have inspired me to make this laborious task far from arduous. It was Frederick M. Asher, my advisor, who inspired me to turn to places where art historians do not usually venture. The temple city of Khajuraho is not just the exquisite 11th-century temples at the site. Rather, the 11th-century temples are part of a larger visuality that extends to contemporary civic monuments in the city center, Rick suggested in the first class that I took with him. I learnt to move across time and space. To understand modern Vrindavan, one would have to look at its Mughal past; to understand temple architecture, one would have to look for rebellions in the colonial archive. Catherine B. Asher gave me the gift of the Mughal world – a world that I only barely knew before I met her. Today, I speak of the Islamicate world of colonial Vrindavan. Cathy walked me through Mughal mosques, tombs, and gardens on many cold wintry days in Minneapolis and on a hot summer day in Sasaram, Bihar. The Islamicate Krishna in my dissertation thus came into being.
    [Show full text]
  • March for Freedom Author: Subhadra Sen Gupta Illustrator: Tapas Guha Re-Level: Aditi Ghosh - at SABARMATI ASHRAM - Dhani Looked Anxious
    March for Freedom Author: Subhadra Sen Gupta Illustrator: Tapas Guha Re-level: Aditi Ghosh - AT SABARMATI ASHRAM - Dhani looked anxious. "Why is Gandhiji going on a march? I want to go too! But no one will tell me anything!" he complained gruffly, to himself. Dhani was a nine-year-old boy. He lived with his family in a special place called Sabarmati Ashram. Sabarmati Ashram was made by a very great man called Mahatma Gandhi. The Ashram was a peaceful place on the banks of the River Sabarmati. People here lived and worked together in simple- looking cottages and on the fields around. Dhani loved playing under the Neem trees with his special friends, the birds and squirrels. Everyone had some work to do at the Ashram. They spun their own cloth thread on special wooden wheels called charkhas. They wove this thread into khadi cloth and sewed their own clothes. They fetched their own water, grew their own vegetables, and milked their own goats. Binni the goat, was Dhani's best friend! 2/18 3/18 DHANI TRIES TO FIGURE IT OUT! Dhani ran over to Binni. Binni the goat, looked calm and satisfied. "Why is Gandhiji going on a march, Binni?" Dhani asked seriously. "I want to go too!" Binni chewed slowly on his breakfast; he did not even look up from his grass. Then Dhani peeped into the kitchen. Ammaji looked tired and worried. "Why is Gandhiji going on a march, Ammaji?" Dhani asked, seriously. "I want to go too!" Dhani's mother kept working and fanned the kitchen fire slowly; she looked up but did not say a word.
    [Show full text]
  • Gandhi Sites in Durban Paul Tichmann 8 9 Gandhi Sites in Durban Gandhi Sites in Durban
    local history museums gandhi sites in durban paul tichmann 8 9 gandhi sites in durban gandhi sites in durban introduction gandhi sites in durban The young London-trained barrister, Mohandas Karamchand Gandhi 1. Dada Abdullah and Company set sail for Durban from Bombay on 19 April 1893 and arrived in (427 Dr Pixley kaSeme Street) Durban on Tuesday 23 May 1893. Gandhi spent some twenty years in South Africa, returning to India in 1914. The period he spent in South Africa has often been described as his political and spiritual Sheth Abdul Karim Adam Jhaveri, a partner of Dada Abdullah and apprenticeship. Indeed, it was within the context of South Africa’s Co., a firm in Porbandar, wrote to Gandhi’s brother, informing him political and social milieu that Gandhi developed his philosophy and that a branch of the firm in South Africa was involved in a court practice of Satyagraha. Between 1893 and 1903 Gandhi spent periods case with a claim for 40 000 pounds. He suggested that Gandhi of time staying and working in Durban. Even after he had moved to be sent there to assist in the case. Gandhi’s brother introduced the Transvaal, he kept contact with friends in Durban and with the him to Sheth Abdul Karim Jhaveri, who assured him that the job Indian community of the City in general. He also often returned to would not be a difficult one, that he would not be required for spend time at Phoenix Settlement, the communitarian settlement he more than a year and that the company would pay “a first class established in Inanda, just outside Durban.
    [Show full text]
  • “In the Creator's Image: a Metabiographical Study of Two
    IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 18, Issue 4 (Nov. - Dec. 2013), PP 44-47 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org “In the Creator’s Image: A Metabiographical Study of Two Visual Biographies of Gandhi”. Preeti Kumar Abstract: A metabiographical analysis is concerned with the relational nature of biographical works and stresses how the temporal, geographical, intellectual and ideological location of the biographer constructs the biographical subject differently. The changing pictures of Gandhi in his manifold biographies raise questions as to how the subject’s identity is mediated to the readers and audience. Published in 2011, the Manga biography of Gandhi by Kazuki Ebine had as one of its primary sources the film Gandhi (1982) directed by Richard Attenborough. However, in spite of closely following the cinematic text, the Gandhi in Ebine’s graphic narrative is constructed differently from the protagonist of the source text. This paper analyses the narrative devices, the cinematic and comic vocabulary, the thematic concerns and the dominant discourses underlying the two visual biographies as exemplifying the cultural and ideological profile of the biographer. Key terms: Visual Biography, metabiography, Manga, Gandhi, ideology Biography, whether in books, theatre, television and film documentaries or the new media has become the dominant narrative mode of our time. The word „biography‟ literally means „life-writing‟ from the Medieval Greek: „bios‟ meaning „life‟ and „graphia‟ or „writing‟. The earliest definition of the term was offered by Dryden in his introduction to the Lives of Plutarch, in which he referred to “biography” as the “history of particular men‟s lives”.
    [Show full text]
  • Chapter I Introduction
    CHAPTER I INTRODUCTION Nonviolence is the pillar of Gandhi‘s life and work. His concept of nonviolence was based on cultivating a particular philosophical outlook and was integrally associated with truth. For him, nonviolence not just meant refraining from physical violence interpersonally and nationally but refraining from the inner violence of the heart as well. It meant the practice of active love towards one‘s oppressor and enemies in the pursuit of justice, truth and peace; ―Nonviolence cannot be preached‖ he insisted, ―It has to be practiced.‖ (Dear John, 2004). Non Violence is mightier than violence. Gandhi had studied very well the basic nature of man. To him, "Man as animal is violent, but in spirit he is non-violent.‖ The moment he awakes to the spirit within, he cannot remain violent". Thus, violence is artificial to him whereas non-violence has always an edge over violence. (Gandhi, M.K., 1935). Mahatma Gandhi‘s nonviolent struggle which helped in attaining independence is the biggest example. Ahimsa (nonviolence) has been part of Indian religious tradition for centuries. According to Mahatma Gandhi the concept of nonviolence has two dimensions i.e. nonviolence in action and nonviolence in thought. It is not a negative virtue rather it is positive state of love. The underlying principle of non- violence is "hate the sin, but not the sinner." Gandhi believes that man is a part of God, and the same divine spark resides in all men. Since the same spirit resides in all men, the possibility of reforming the meanest of men cannot be ruled out.
    [Show full text]
  • Friends of Gandhi
    FRIENDS OF GANDHI Correspondence of Mahatma Gandhi with Esther Færing (Menon), Anne Marie Petersen and Ellen Hørup Edited by E.S. Reddy and Holger Terp Gandhi-Informations-Zentrum, Berlin The Danish Peace Academy, Copenhagen Copyright 2006 by Gandhi-Informations-Zentrum, Berlin, and The Danish Peace Academy, Copenhagen. Copyright for all Mahatma Gandhi texts: Navajivan Trust, Ahmedabad, India (with gratitude to Mr. Jitendra Desai). All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transacted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publishers. Gandhi-Informations-Zentrum: http://home.snafu.de/mkgandhi The Danish Peace Academy: http://www.fredsakademiet.dk Friends of Gandhi : Correspondence of Mahatma Gandhi with Esther Færing (Menon), Anne Marie Petersen and Ellen Hørup / Editors: E.S.Reddy and Holger Terp. Publishers: Gandhi-Informations-Zentrum, Berlin, and the Danish Peace Academy, Copenhagen. 1st edition, 1st printing, copyright 2006 Printed in India. - ISBN 87-91085-02-0 - ISSN 1600-9649 Fred I Danmark. Det Danske Fredsakademis Skriftserie Nr. 3 EAN number / strejkode 9788791085024 2 CONTENTS INTRODUCTION ESTHER FAERING (MENON)1 Biographical note Correspondence with Gandhi2 Gandhi to Miss Faering, January 11, 1917 Gandhi to Miss Faering, January 15, 1917 Gandhi to Miss Faering, March 20, 1917 Gandhi to Miss Faering, March 31,1917 Gandhi to Miss Faering, April 15, 1917 Gandhi to Miss Faering,
    [Show full text]
  • Volume Fourty-One : (Dec 2, 1927
    1. SPEECH AT PUBLIC MEETING, CHICACOLE December 3, 1927 You seem to be dividing all the good things with poor Utkal1. I flattered myself with the assumption that my arrival here is one of the good things, for I was going to devote all the twenty days to seeing the skeletons of Orissa; but as you, the Andhras, are the gatekeepers of Orissa on this side, you have intercepted my march. But I am glad you have anticipated me also. After entering Andhra Desh, I have been doing my business with you and I know God will reward all those unknown people who have been co-operating with me who am a self- appointed representative of Daridranarayana. And here, too, you have been doing the same thing. Last night, several sister came and presented me with a purse. But let me tell you this is not after all my tour in Andhra. I am not going to let you alone so easily as this, nor will Deshabhakta Konda Venkatappayya let me alone, because I have toured in some parts of Ganjam. I am under promise to tour Andhra during the early part of next year, and let me hope what you are doing is only a foretaste of what you are going to do next year. You have faith in true non-co-operation. There is the great drink evil, eating into the vitals of the labouring population. I would like you to non-co-operate with that evil without a single thought and I make a sporting proposal, viz., that those who give up drink habit should divide their savings with me on behalf of Daridranarayan.
    [Show full text]
  • Gandhi's View on Judaism and Zionism in Light of an Interreligious
    religions Article Gandhi’s View on Judaism and Zionism in Light of an Interreligious Theology Ephraim Meir 1,2 1 Department of Jewish Philosophy, Bar-Ilan University, Ramat Gan 5290002, Israel; [email protected] 2 Stellenbosch Institute for Advanced Study (STIAS), Wallenberg Research Centre at Stellenbosch University, Stellenbosch 7600, South Africa Abstract: This article describes Gandhi’s view on Judaism and Zionism and places it in the framework of an interreligious theology. In such a theology, the notion of “trans-difference” appreciates the differences between cultures and religions with the aim of building bridges between them. It is argued that Gandhi’s understanding of Judaism was limited, mainly because he looked at Judaism through Christian lenses. He reduced Judaism to a religion without considering its peoplehood dimension. This reduction, together with his political endeavors in favor of the Hindu–Muslim unity and with his advice of satyagraha to the Jews in the 1930s determined his view on Zionism. Notwithstanding Gandhi’s problematic views on Judaism and Zionism, his satyagraha opens a wide-open window to possibilities and challenges in the Near East. In the spirit of an interreligious theology, bridges are built between Gandhi’s satyagraha and Jewish transformational dialogical thinking. Keywords: Gandhi; interreligious theology; Judaism; Zionism; satyagraha satyagraha This article situates Mohandas Karamchand Gandhi’s in the perspective of a Jewish dialogical philosophy and theology. I focus upon the question to what extent Citation: Meir, Ephraim. 2021. Gandhi’s religious outlook and satyagraha, initiated during his period in South Africa, con- Gandhi’s View on Judaism and tribute to intercultural and interreligious understanding and communication.
    [Show full text]
  • Labour Chronicle: Special Supplement
    LABOURIfip W * , IM.I ■■■■ I II CHRONICLE SPECIAL SUPPLEMENT October 1977 EDITORS i S. R. MOHAN OAS R. MUTHUSWAMY IN COMMEMORATION OF DIAMOND JUBILEE OF TEXTILE LABOUR ASSOCIATION (MAJUR MAHAJAN) AHMED AB AD. & ••©e©eoeee©©©©®©e©©©®e®®©©©s®e©®ee©©©®©©©©©9©GG9©eeo©ss©©©©e©e©© SHRI MAHILA SEWA SAHAKARI BANK LIMITED Established in July 1974 AN UNIQUE ENTERPRISE OF BLUE BLOUSE SELF EMPLOYED WOMEN SHAREHOLDERS 6,815 SAVINGS BANK ACCOUNTS 10,807 TOTAL DEPOSITS 10,53,480.10 WORKING CAPITAL 13,38,301.32 PAID-UP CAPITAL 78,970.00 ADVANCES 20,497.78 INSTALMENTS OF LOAN SENT TO NATIONALISED BANKS 7,69,579,55 MAHILA SEWA BANK TRANSACTS BUSINESS ON PHOTOGRAPH IDENTIFICATION Ki H. Bhagat Ela R. Bhatt A. N. Buch Manager Mg. Director Chairman ©©©©©©©©©©©©©©•ee©©©©®©©©©©®©©©©©©©©©©©©®©©©©©©©©©©©©©©©®©©©©©©©©©©©©©©©©©©©©©©©©®®©©©©©©©©©©®©© •©©©©©©©•©•©©©©©©©©w99e©©O©99©©©©©©©©©©©O©©Seo©99CdO©9©©«©©e©®®© ’s©©©©©©©©®©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©©® WE HUMBLY DEDICATE THIS SPECIAL SUPPLEMENT TO THE REVERED MEMORY OF SMT. ANASUYABEN SAHABHAI (1885-1972) * * * “ The small lamp you lit in December 1917 is a powerful light now — shedding its beams allaround“ Born in 1885, in the multimillionaire family of Sarabhais of Ahmedabad, Smt. Anasuyaben dedicated herself to the service of the poor from her young age. On her return from United Kingdom in 1914, after completing her study, she plunged into this task and carried on the service ceaselessly till her last breath. She presided over the meeting called by the Warpers of Ahmedabad Textile Mills on 2nd December 1917 and lit the small lamp, which has grown into a powerful light of Textile Labour Association (Majur Mahajan). She was elected as President of the Association when it was formally inaugurated in 1920 and continued in this office till her death.
    [Show full text]